Matthew and Luke both provide accounts of Jesus’ birth with Luke going on to provide further detail about his infancy up until the age of 12. Whilst Mark and John do not include such narratives, John does make this brief but theologically explosive statement.
“The Word became flesh and dwelt among us.”[1]
The imagery there is of one pitching a tent, just as the Israelites did whilst out in the Wildnerness. “The Word has been introduced as one who was both “with God” and “was God” and the one through whom “all things were made.[2]
If Luke and Matthew narrate the events of the Incarnation, John introduces us to the concept of it. This was not just a miraculous conception, Christ is fully human but more than human. In the person of Jesus, God himself came live among us. By describing “The Word” as both God and with God, John specifies that it is The Son, the second person of the Trinity who has come to be Emmanuel, God with us. Christ’s sonship and the first person as Father become dominant themes in his Gospel.
5.1 Read Luke 2:1-7
“In those days” is a similar form of introduction to “In the days of”, which as we have seen links Luke’s account to Old Testament Scripture. Nolland sees the phrase as also suggesting prophetic fulfilment.[3] Augustus Ceasar calls a census that affects “the entire world” or the known civilised world of the Roman Empire.[4] Nolland suggests that rather than Augustus setting out one single event, Empire wide census that there were multiple such administrative events around the empire throughout his reign, reflecting an overarching policy [5]. The way in which an emperor is used to further God’s purposes echoes the way in which, according to Isaiah, Cyrus is used to accomplish God’s purposes in bringing the people back from exile (v1).
Quirinius carried out a census when he was governor of Syria in 6AD but this would be later than Jesus birth given that Herod the Great was still alive and reigning.[6] However, we know that he had military responsibility in the region from 10-7BC[7] and that Augustus called the people of the Empire to swear allegiance to him around about that time which might fit with a census (v2).[8]
The Jewish tradition was to register in your ancestral home town, so Joseph sets off to Bethlehem, the birthplace of his ancestor, David.[9] He goes with the pregnant Mary who he I betrothed to (v3-5). It is whilst they are there that her due date arrives and she gives birth to the baby. She swaddles him and places him in a manger. The word often translated “inn” most likely indicates the guest room in a family house. So it is unlikely that they were turned away from various inns by the angry innkeepers of nativity play folklore. Instead, the birth most likely took place in the family home. The main living area would have been shared with animals with sleeping quarters for humans on a raised platform. If the house was a little full, with various family members registering, then others may have taken precedence in terms of the best room, even to an expectant mother, especially if that expectant mother potentially carried a level of shame. A feeding trough proves a natural crib (v6-7).
So, whilst it is probable that some stigma was involved and this may have affected Mary’s treatment, the circumstances do not point us towards the traditional image of a family turned away and left out in the cold because there was no room. Whilst this may not fit with some of our more sentimental Gospel appeals, it does point us to a saviour born in the centre of the action amongst the hustle and bustle, joy and sadness, busyness and mess of everyday family life.
5.2 Read Luke 2:8-21
As the baby is born, normal life is continuing all around. Up in the hills around Bethlehem were shepherds, bringing their sheep into the sheepfolds, counting them in and setting watch for the night (v8). An angel appears, we are not told if it is the same angel, Gabriel, who had appeared to Zechariah, Mary and Joseph. His appearance terrifies them (v9).
Again, the message follows a pattern. They are reassured with the command “don’t be afraid.” They are told that the angel brings good news not bad news or judgement. The substance of the message is announced, the promised baby, a saviour is born. They are given a sign, the location and circumstances of the birth, (v10-12). As with Zechariah and Mary, there is an emphasis on this being good news, a cause for joy not just to the immediate hearers but for all the people. “The people” here referring to God’s people, in other words to Israel. However, we can read that description of “all the people” inclusively, not that it is a vague reference to all humanity everywhere but that Gentile believers in Jesus are ingrafted into Israel.[10]
The angel is joined by a chorus of angels singing or speaking praise. They express glory to God and express desire for peace both peace for God and humanity or between God and humanity. Again, it is specifically favoured humanity. To understand what it means to be favoured, we need look no further than Mary. Those who are favoured are those whom God chooses by grace to reveal his will to and include in his purposes (v13-14).
The shepherds confer with one another and agree to obey the angel. They head for Bethlehem where they find the baby. The sign proves good and true (v15-16). They leave, reporting what they have seen to anyone they meet. Meanwhile, Mary observes, reflects and remembers. No doubt she will be one of the key sources for later Gospel writers (v17-21).
We often move from verse 20 to verse 22 but Luke includes a further detail. The baby is circumcised and named, just like John had been, on the eight day. This incidental detail demonstrates that even in the minutia, Jesus is completely obedient to the Covenant’s requirements (v21).
5.3 Read 2:13-40
The next significant marker in Jesus’ early life came around the 40 days mark with his first visit to the Temple in Jerusalem. This marked two things. First, the mother was classified as ritually unclean after her child was born. This lasted for one week when she had to remain in seclusion until the boy was circumcised. In lieu of circumcision, if the baby was a girl, then the mother remained in seclusion for a further week. Then 33 days after circumcision or 80 days after a girl was born, she was to make an offering in order to be declared clean again.[11]
Moses had required the firstborn sons to be consecrated or set apart for God after the crossing of the Red Sea. This recognised that the firstborn’s life had been forfeit under the last plague in Egypt. The Passover sacrifice had given the life of those children back and so, this was a statement that the eldest boy belonged to Yahweh. It also aligned with the offering of first fruits to the Lord. Usually, this was a ceremonial act with no further practical implications, however, in Hannah’s case, Samuel’s consecration was a literal offering of her Son back into Tabernacle service.[12]
So, Mary and Jospeh took Jesus up to the Temple in Jerusalem and offered sacrifices. That they opted for pigeons or doves indicates that they were not well off and so unable to afford a lamb[13] This may have reflected their longer term family circumstances but if Joseph was a craftsman with a business, it is also possible that they were suffering shorter term or more recent hardship due to a loos of work, perhaps partly through the shame of the pre-marital pregnancy and partly the disruption of having to go to Bethlehem to register and then remain there with the baby for a time (v22-24).
Whilst at the Temple, they encounter two people who recognise Jesus for who he is, God’s anointed saviour. Simeon is described as righteous, a devout man with spiritual insight. He was longing for “the consolation of Israel”, in other words, the comfort promised in Isiah 40 when the nation would be fully forgiven her past sins and Exile could be described as truly complete, not only with a physical return to the land but a restoration of the kingdom under David’s successor, free from external oppression. The Holy Spirit had told him that he would live to see the day when the Messiah came. Something had prompted him to go to the Temple that day. Luke tells us that it was the Holy Spirit (v25-27).
Simeon takes the baby in his arms to bless him and then prays. He recognises that the promise has been fulfilled and announces that he is now ready to die in peace, knowing that God’s Word has come true. Although this does not mean he was necessarily, it is generally assumed that he was. He says that he has seen God’s salvation and echoing Isaiah describes Jesus and God’s salvation in him as “a light to the Gentiles.” By this, he means that God’s will and purpose will be revealed to all nations through Jesus but at this stage, the focus of salvation and glory is on the people of Israel (v28-32).
Simeon also blesses Mary and Joseph before prophesying that Jesus’s life will bring disruption and upheaval. “The rising and falling of many” reflects previous language about the proud being humbled and the poor raised up. There is a darker, sombre element to this too “a sword will pierce your heart” speaks of coming grief and tragedy (v33-35).
Anna is another prophet present at the Temple. She had been widowed young but was now 84 years old. She had devoted perhaps 60 years of her life to prayer and worship in the Temple. She sees the family and comes over to them. She too prays, giving thanks. She then goes away telling others about him. Note, that she singles out those “looking for the redemption of Jerusalem.” Again, the language of Jerusalem’s redemption echoes Isaiah which treats Zion or Jerusalem as representative of all God’s people.(v35-38). Luke then brings to a close the nativity, telling us that Jesus’ family returned to Galilee. Jesus is described as growing into physical, mental and spiritual maturity (v39-40).
5.4 Another visit and an excursion
Luke curtails the infancy accounts at 30 days before leaping forward 12 years. Matthew however gives us some further detail. At some point after Jesus’ birth, the family receive visitors, magi from the East. The reference to “the East” probably indicates Mesopotamia or Persia rather than East Asia. The indication was that they were astrologers The visitors take a detour via Jerusalm. They have seen a new star and consider it to be a sign indicating a royal birth in Judea. So, first of all, they go to Jerusalem but there is a problem. There is already a king there, Herod and the ast thing he wants is a pretender to his throne, especially one who might claim it as an inheritance, born to the role rather than through appointment, even from Rome.
Herod consults with the religious leaders who refer him to Micah’s prophecy. If a descendant of David was going to come from anywhere and seize back the nation for God, then he would show up first in Bethlehem.
The king pretends to want to come and pay homage too. He sends th wise-men ahead first. They are guided by the star and find the house where they offer gifts, gold, frankincense and myrrh. These are often seen as symbolising kingship, priesthood and sacrifice. Although there were three gifts, contra tradition, we are not told how many wise-men there were and they are never identified as kings.
God warns the wise-men not to return to Herod and also tells Joseph in a dream to flee. Herod sends his henchmen to Bethlehem but is too late. Incidentally, whilst this incident is often referred to as “the massacre of the innocents”, the number of under twos in the town would have been small. Joseph takes his family to Egypt and when Herod dies, returns but to be on the safe side, he goes straight back to Nazareth, not to Bethlehem or Jerusalem.
Although traditional nativity images often portray the wise-men arriving on the same night as the shepherds, it is generally agreed that they came later. Although it does not need to have been much later. It is unlikely that Jospeh and Mary would have risked a trip to Jerusalem after their visit, so it must have been at least 40 days after Jesus’ birth. However, though much has been made of them living in a house, this doesn’t add detail once we realise that the stable scene is also probably a later addition. Furthermore, Herod may have required his men to kill anyone under 2 to be on the safe side but this does not mean that the child had reached his second birthday. So, the magi may have visited anytime between the purification ceremony and Jesus’ 2nd birthday.[14]
5.5 Read Luke 2:41-52
Twelve years after the first visit to Jerusalem, Jesus returns with his family as part of one of the pilgrimages. Jesus would have been approaching his bar mitzva, when at thirteen, he would be morally and legally responsible as a Jewish man. The journey to Jerusalem may have reflected an intensification of preparation for those vows(v41-42).[15] His mum and dad then set off back for Nazareth, assuming Jesus is somewhere with the other pilgrims, perhaps travelling with other young lads of his age. However, they soon realise he is not and return to Jerusalem, spending 3 days searching for him. I suspect that the number of days is not incidental (v43-46).
They find him in reasoned debate and discussion, astounding the religious leaders. Mary reprimands him “We were worried” but Jesus reminds them that his true Father is God and so they should not be surprised to find him in his Father’s house, doing his father’s work. However, he returns obediently with them to Nazareth (v47-51) Luke reiterates again that Jesus is growing to physical, mental and spiritual maturity (v52).
5.6 The promise of the Ages
The birth accounts in Matthew and Luke, combined with John’s reflections present Jesus as the fulfilment of God’s covenant promises. The focus is very much on him as the hope and salvation of his own people but there are already indications that God’s purposes extend wider than one nation. There is light to the Gentiles and this results as promised by the prophets in those who know coming to Jerusalem and then Bethlehem in response to God’s sign.
Luke’s intention was that his readers would grown in assurance of the truthfulness of claims concerning Jesu both in terms of the historicity of the claims and in his identity as saviour and messiah. This is achieved here, first by the way in which Luke is clearly drawing on eye witness accounts. We are meant to infer that some of those people who witnessed things, Mary, shepherds, guests at John’s naming etc had shared their accounts with Luke and his other sources. Angelic announcement adds further confirmation, particularly to the identity of Jesus.
Luke alludes then to Jesus divinity through the virgin birth and his identification as the father’s Son. John makes this point more overtly. However, Luke’s description of Jesus growing in maturity and the insight into his childhood remind us that just as he is fully God, he is also fully man, as Carson observes,
“If the evangelist had said only that the eternal word assumed manhood or adopted the form of a body, the reader steeped in the popular dualism of the Hellenistic world might have missed the point. But John is unambiguous, almost shocking in the expression he uses.”[16]
We are not meant to think of God, or some spiritual being appearing in human form. The Word really does become flesh. This was important because some were tempted to think of Jesus as not truly human but only giving the appearance as in Docetism and some examples of Gnostic thinking. Meanwhile, even still, some early Christians talked in terms of Jesus as having a divine spirit and human body but “becoming flesh” suggests more than this. He takes to himself a full human nature and so in one person has two natures and therefore two wills.
At the same time, the emphasis in the Gospels on Jesus as “God with us” and Luke taking time to insist on the virgin birth make clear that he was truly, fully God. His divinity isn’t lost or diminished in the incarnation. So it is important to recognise that whilst John says “The Word became flesh” he doesn’t talk about God becoming a man in a way that might suggest that God changed in the incarnation.
This is important because if some people wanted to diminish his humanity by arguing that Jesus only appeared to be human, there has also been a long history of people attempting to deny his deity. If the most obvious example of this was Arianism and its successor heresies, others talked in terms of Jesus’ human and divine nature becoming mixed together in order to create a third entity. Meanwhile another attack on his full divinity can be seen in the Kenosis theory, which based on a misunderstanding of Philippians 2 suggests that Jesus emptied himself of his very Godness.
5.7 Fully God and fully man
This leads to an important aspect of Systematic Theology or Doctrine: Christology and the Incarnation. The Gospels are of course not offering us a technical theological text book and we need the help of wider Scripture to answer some questions that we might have. However, we can note what the Gospels are careful to say and not say.
For example, when John sums up the incarnation with the words “The Word became flesh and dwelt among us”[17]
[1] John 1:14.
[2] John 1:1-3.
[3] Nolland, Luke 1-9:20, 105.
[4] Bock, Luke 1-9:50 (BECNT. Grand Rapids, MI.: Baker Academic), 202.
[5] Nolland, Luke 1-9:20, 105.
[6] Morris, Luke (TNTC 3.2nd Edition. Repr. 2008. Nottingham. IVP, 1988), 99.
[7] Morris, Luke, 99.
[8] Josephus, Antiquities, xvii.42.
[9] Bock, Luke 1=9:50, 202.
[10] C.f. Romans 11.
[11] Levitcus 12:1-8.
[12] Exodus 13:1-2.
[13] Leviticus 12:8.
[14] See Matthew 2:1-23.
[15] Bock, Luke 1:1-9:50, 264.
[16] DA Carson, John, 126.
[17] John 1:14,
Faithroots 